Linga Purana

स्नानं विधानतः सम्यक् पश्चाद् आभ्यन्तरं चरेत् आ देहान्तं मृदालिप्य तीर्थतोयेषु सर्वदा

After properly bathing according to rule, one should then perform internal purification, always anointing the body with clay and bathing in sacred waters until the end of life.

अवगाह्यापि मलिनो ह्य् अन्तः शौचविवर्जितः शैवला झषका मत्स्याः सत्त्वा मत्स्योपजीविनः

Even after immersion, one who lacks internal purity remains impure; aquatic plants, fish, and other creatures that live on fish also dwell in water.

सदावगाह्य सलिले विशुद्धाः किं द्विजोत्तमाः तस्मादाभ्यन्तरं शौचं सदा कार्यं विधानतः

If, by always bathing in water, these are not purified, O best of twice-born, therefore internal purity should always be practiced according to rule.

आत्मज्ञानाम्भसि स्नात्वा सकृदालिप्य भावतः सुवैराग्यमृदा शुद्धः शौचमेवं प्रकीर्तितम्

Having bathed in the water of self-knowledge, and once anointed with the clay of true feeling and pure dispassion, one is called pure—such is the teaching on purity.

शुद्धस्य सिद्धयो दृष्टा नैवाशुद्धस्य सिद्धयः न्यायेनागतया वृत्त्या संतुष्टो यस्तु सुव्रतः

Success is seen in the pure, never in the impure; one who is well-disciplined and content with what comes lawfully attains success.

संतोषस्तस्य सततम् अतीतार्थस्य चास्मृतिः चान्द्रायणादिनिपुणस् तपांसि सुशुभानि च

His contentment is constant, and he does not dwell on past gains; he is skilled in austerities such as the Cāndrāyaṇa and other auspicious practices.

स्वाध्यायस्तु जपः प्रोक्तः प्रणवस्य त्रिधा स्मृतः वाचिकश्चाधमो मुख्य उपांशुश्चोत्तमोत्तमः

Study of the Veda is said to be repetition (japa), and the repetition of the praṇava is remembered as threefold: verbal, which is lowest; whispered, which is higher; and mental, which is highest of all.

मानसो विस्तरेणैव कल्पे पञ्चाक्षरे स्मृतः तथा शिवप्रणीधानं मनोवाक्कायकर्मणा

Mental repetition is considered the most extensive, especially with the five-syllabled mantra; likewise, devotion to Śiva should be performed by mind, speech, and bodily action.

शिवज्ञानं गुरोर्भक्तिर् अचला सुप्रतिष्ठिता निग्रहो ह्यपहृत्याशु प्रसक्तानीन्द्रियाणि च

Knowledge of Śiva, unwavering and well-established devotion to the teacher, and swift restraint of the senses when they become attached—these are taught.

विषयेषु समासेन प्रत्याहारः प्रकीर्तितः चित्तस्य धारणा प्रोक्ता स्थानबन्धः समासतः

Withdrawal from the senses is briefly called pratyāhāra; the binding of the mind to a place is concisely called dhāraṇā.

तस्याः स्वास्थ्येन ध्यानं च समाधिश् च विचारतः तत्रैकचित्तता ध्यानं प्रत्ययान्तरवर्जितम्

When that is steady, meditation and absorption are considered; there, one-pointedness of mind is meditation, free from other impressions.

चिद्भासमर्थमात्रस्य देहशून्यमिव स्थितम् समाधिः सर्वहेतुश् च प्राणायाम इति स्मृतः

When only the awareness of consciousness remains, as if the body were absent, that is called samādhi; and the cause of all is said to be prāṇāyāma.

प्राणः स्वदेहजो वायुर् यमस्तस्य निरोधनम् त्रिधा द्विजैर्यमः प्रोक्तो मन्दो मध्योत्तमस् तथा

Prāṇa is the wind arising in one's own body; its restraint is called yama. Yama is said by the twice-born to be threefold: mild, moderate, and superior.

प्राणापाननिरोधस्तु प्राणायामः प्रकीर्तितः प्राणायामस्य मानं तु मात्राद्वादशकं स्मृतम्

The restraint of prāṇa and apāna is called prāṇāyāma. The measure of prāṇāyāma is remembered as twelve mātrās.

नीचो द्वादशमात्रस्तु उद्धातो द्वादशः स्मृतः मध्यमस् तु द्विरुद्धातश् चतुर्विंशतिमात्रकः

The lowest is of twelve mātrās, the highest is also twelve, and the middle is twice the highest, being twenty-four mātrās.

मुख्यस्तु यस्त्रिरुद्धातः षट्त्रिंशन्मात्र उच्यते प्रस्वेदकम्पनोत्थानजनकश्च यथाक्रमम्

The principal one, which is three times the highest, is said to be thirty-six mātrās, producing sweat, trembling, and rising up, each in order.

आनन्दोद्भवयोगार्थं निद्राघूर्णिस्तथैव च रोमाञ्चध्वनिसंविद्धस्वाङ्गमोटनकम्पनम्

For the purpose of producing bliss in yoga, and likewise sleep and dizziness, there is horripilation, sound, awareness, bodily shaking, and trembling.

भ्रमणं स्वेदजन्या सा संविन्मूर्छा भवेद्यदा तदोत्तमोत्तमः प्रोक्तः प्राणायामः सुशोभनः

When there is dizziness and sweat-induced fainting, that is called the highest and best prāṇāyāma.

सगर्भो ऽगर्भ इत्युक्तः सजपो विजपः क्रमात् इभो वा शरभो वापि दुराधर्षो ऽथ केसरी

It is said to be with seed or without seed, with recitation or without recitation, in order; whether like an elephant, a deer, difficult to subdue, or a lion.

गृहीतो दम्यमानस्तु यथास्वस्थस्तु जायते तथा समीरणो ऽस्वस्थो दुराधर्षश् च योगिनाम्

When restrained and controlled, it becomes as it should; but if the wind is unsteady, it is difficult for yogis to subdue.

न्यायतः सेव्यमानस्तु स एवं स्वस्थतां व्रजेत् यथैव मृगराङ्नागः शरभो वापि दुर्मदः

When practiced properly, it attains steadiness, just as a wild animal, elephant, or deer, though unruly, becomes calm.

कालान्तरवशाद्योगाद् दम्यते परमादरात् तथा परिचयात्स्वास्थ्यं समत्वं चाधिगच्छति

By the force of time and practice, it is restrained with great care; thus, through familiarity, steadiness and evenness are attained.

योगादभ्यसते यस्तु व्यसनं नैव जायते एवमभ्यस्यमानस्तु मुनेः प्राणो विनिर्दहेत्

One who practices through yoga does not develop affliction; thus, when practiced, the sage's prāṇa is purified.

मनोवाक्कायजान् दोषान् कर्तुर्देहं च रक्षति संयुक्तस्य तथा सम्यक् प्राणायामेन धीमतः

It protects from faults arising from mind, speech, and body, and the body of the practitioner, when prāṇāyāma is properly united and performed by the wise.

दोषात्तस्माच्च नश्यन्ति निश्वासस्तेन जीर्यते प्राणायामेन सिध्यन्ति दिव्याः शान्त्यादयः क्रमात्

Therefore, faults are destroyed and exhalation is diminished; through prāṇāyāma, divine peace and other qualities are gradually accomplished.

शान्तिः प्रशान्तिर्दीप्तिश् च प्रसादश् च तथा क्रमात् आदौ चतुष्टयस्येह प्रोक्ता शान्तिरिह द्विजाः

Peace, supreme tranquility, radiance, and clarity are attained in order; among these four, peace is first declared here, O twice-born.

सहजागन्तुकानां च पापानां शान्तिर् उच्यते प्रशान्तिः संयमः सम्यग् वचसामिति संस्मृता

Peace is said to be the removal of innate and incidental sins; supreme tranquility is complete restraint, as is remembered in the tradition.

प्रकाशो दीप्तिरित्युक्तः सर्वतः सर्वदा द्विजाः सर्वेन्द्रियप्रसादस्तु बुद्धेर्वै मरुतामपि

Light is said to be radiance, O twice-born, always and everywhere; the clarity of all the senses is indeed the intellect’s, and even of the winds.

प्रसाद इति सम्प्रोक्तः स्वान्ते त्विह चतुष्टये प्राणो ऽपानः समानश् च उदानो व्यान एव च

This clarity is called 'prasāda', and here, in the body, there are four: prāṇa, apāna, samāna, udāna, and vyāna.